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Namsoon Kang Biography

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“Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality”

ReligionRaceSilenceChristianityClassFeminismTeachingHuman RightsGenderSexualityTheologyLgbtqRhetoricGlobalizationModernityDifferencePluralismReligious StudiesCosmopolitanismPostcolonialismCosmopolitanPostcolonialReligious PluralismCultural AlibiEcumenicalEpdagogyGender JusticeIntereligious DialogueWalter Mignolo
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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“Cosmopolitanism seeks a _we_ that does not rely on the exclusion of _others_ but, instead, recognizes and confirms each other as part of the planetary _we_. The cosmopolitan _we_ is not grounded in a monolithic sameness but in a constant alterity and _ethical singularity_ of each individual human person regardless of one's national origin and belonging, religious affiliation, gender, race and ethnicity, class ability, or sexuality.”

AbilityRaceChristianityClassFeminismEthicsGenderSexualityTheologyAgencyDisabilityLgbtqEthnicityCosmopolitanismCosmopolitanAlterity
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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“Teaching and learning _religious plurality often ends up privileging religious _texts_ over _practice_ and largely ignoring the social and historical contexts and the lived experience of people who shape, situate, and structure these religious texts. Furthermore, adopting the politics of recognition as a pedagogical principle in teaching can lead to an _uncritical silence_ about the various forms of oppression and domination of certain religious groups. Here people often use _religious difference_ as a _religious alibi_ for the oppression or violation of human rights of certain groups of people, such as women or LGBT people.”

ReligionRaceSilenceChristianityClassFeminismTeachingHuman RightsGenderSexualityTheologyLgbtqDifferenceCosmopolitanismCosmopolitanReligious PluralismCultural AlibiEpdagogy
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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“Whenever one comes to the the table for interreligous dialogue, there is what I would call an _ecumenical taboo_ that one has to comply with. The ecumenical taboo_ does not exist in a written document, but people tend to practice it around the dialogue table. One should not raise, for instance, such questions as gender justice, sexual orientation issues, religious constructions of the other, multiple forms of violence in a religious community, or religious cooperation with neo/imperialism. each religion has its own _history of sin_ that has justified and perpetuated oppression and exclusion of certain groups of people through its own religious teaching, doctrine, and practice. In order to be _nice_ and _tolerant_ to one another, interreligious dialogue has not challenged the fundamental issues of injustice that a particular religion has practiced, justified, and perpetuated in various ways. I do not disregard that most ecumenists have based interreligious dialogue on a politics of tolerance, and this has played a significant role in easing the antagonism between religions, at least among the leaders of established religions. However, we should ground an authentic ecumenism and theology of religion in a _politics of affirmation and transformation, rather than a politics of tolerance_.”

ReligionRaceSilenceChristianityClassFeminismTeachingHuman RightsGenderSexualityLgbtqRhetoricDifferencePluralismReligious StudiesCosmopolitanismEcumenismCosmopolitanReligious PluralismCultural AlibiEcumenicalEpdagogyGender JusticeIntereligious DialogueTheology Of WorkOikoumeneWcc
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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“Theologians are to look to the _beyond_-community–– _beyond_ nationality; skin-color, gender; sexual orientation, citizenship, religious affiliation––because God, the Divine, who is the primary frame of reference for theologians, is for, with, in, among those individual human beings. It is to reaffirm the sheer truth: No one is better or worse, superior or inferior than any other; and, 'Ich bin du, wenn Ich Ich bin' [I am you, when Iam I.]”

ReligionChristianityFeminismTheologyEnglishGermanFeminist TheoryCosmopolitanismTheologiansCosmopolitanSystematic TheologyFeminist Theology
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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“Although I believe identity politics '"produces limited but real empowerment for its participants," it is important to note that it contains significant problems: first, its essentialist tendency; second, its fixed _we-they_ binary position; third, its homogenization of diverse social oppression; fourth, its simplification of the complexity and paradox of being privileged and unprivileged; and fifth its ruling out of intersectional space of diverse forms of oppression in reality.”

ChristianityFeminismTheologyIdentity PoliticsCosmopolitanismPostcolonialismCosmopolitanPostcolonialSpivak
Book:Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World
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